• Ibara nocturnal masquerade capable of bringing sadness and joy

From Laide Raheem, Abeokuta

ibara is within the Abeokuta metropolis, Ogun State. Though, Yewa by origin, Ibara has been an integral part of the capital city. In fact, the foremost government residential area in Abeokuta is christened Ibara GRA. It also hosts banks, while edifices like the Government House and prison yard, built by the colonial masters are located there.

But one its unique features, which historically, settled in Abeokuta around 16th century, is its possession of a powerful masquerade called Jenju. Though the town, closely linked with Oyo, could boast of other masquerades such as Ogboya (Ewe), Okoo, Obadimeji and Awoso, Jenju is regarded as the most powerful.

Unlike others, the masquerade, brought by Ibara progenitors from Oyo, is not only nocturnal women and some categories of men are forbidden to see it. Also, the powerful masquerade despises light whether electricity or lanterns, whenever it comes out. In the past, Jenju had cursed people who defied it and turned them into trees, ants and termitarium.

The Alagbaa (head of masquerade cult) of Ibara, Alabi Fagbohun, said the masquerade is very pivotal to the history of Ibara. According to him, Jenju has been part of Ibara tradition and culture since their forefathers were in Oyo. He disclosed that when Ibara people first left Oyo, they settled around the present Apata area of Ibadan, Oyo State, where they spent seven years, after which they migrated to Isale Itoko in Abeokuta.

Throughout the migration, Fagbohun added, Jenju was always with the people: “Jenju is the foremost masquerade in Ibara. Though we have others, but it is the most revered of them all. The Ibara people had this important deity with them as they were migrating from one location to the other.

“When they got to Isale Itoko, where we still have Ago Ibara, Itoko people fell in love with Jenju to the extent that they begged our forefathers to leave it with them when they wanted to leave Itoko for Orile Ibara.

“But because of its importance to the people of Ibara, our forebears declined the request, rather, they helped them to develop their own Jenju. This, they were celebrating till eight years ago, when we went back there to help them reinvent Jenju in Isale Itoko.”

Fagbohun who also doubles as the Alagbaa of Egba land, said Ibara as the first community to commence annual Egungun festival, hosts the festival for 17 days every January: “Obadimeji masquerade will open the festival, while others will follow suit. Jenju will be the last to come out in the last two days.

“In Ibara land, we are the first to commence Egungun festival every year in the whole of Egba land. The festival will be preceded by Oya festival celebration and two days later, the Egungun festival will follow. But Jenju, being the last and most powerful, comes out around 12a.m and return to the groove by 4a.m.

“Whenever it wants to come out, it will shout from the groove to announce its readiness to leave its abode.  From that point, it will leave and travel around the town throughout the night, offering prayers for the peace and development of Ibara.

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“Jenju also prays for the barren, sick, unemployed and the needy, but all the taboos attached to it must be kept. For instance, Jenju must not be seen by women or some categories of men, particularly strangers. Again, no light must be turned on during its procession. And anybody who defies these, will be cursed by the masquerade, some with afflictions or death.

“On the second night, however, Jenju will carry atonement he had prescribed during its outing on the first night, to any location identified by the Ifa oracle. Generally, Jenju is a merciful masquerade but strict with its taboos.”

On the claims that Jenju could turn people who defy it to inanimate objects, Fagbohun, who has been the Alagbaa of Ibara for 32 years and that of Egba land for five years, confirmed that several people had been punished for their contempt for Jenju in the past.

He mentioned a particular woman who was turned into ants, while another was turned into a termitarium. He stated that while the “no light” taboo of Jenju was to be observed by the Ibara people, electricity company is usually contacted by the Olubara of Ibara, Oba Jacob Omolade, to switch off power throughout the duration the masquerade embarks on procession.

An indigene of Ibara from Oke Maso’s Compound, Oyewole Okanlawon, said in the past, Jenju was scarier than now. He recalled that the shriek cries of the masquerade in the night could travel for five kilometers radius and reverberate through the walls.

He pointed out that when the masquerade was in procession, several animal sounds such as hen, cow, goat and birds, would be emanating from it, accompanied with eerie feelings and fears.

Okanlawon, a radio presenter, narrated how he was told about a particular person who hid and peeped at Jenju, was turned into a tree at Iyana Ijeja. He added that when the tree was cut to pave way for road expansion, blood was oozing out from it. 

Olayinka Oyinlola, a youth in the town, recollected with palpable fear, how his mother narrowly escaped Jenju’s wrath in 1984 when she was in labour.

His mother had gone into labour on the night Jenju was about to leave its groove.

Panicked by what could happen, the then monarch was contacted about the woman’s predicament. The the traditional ruler had to send an emissary to the people in charge, before his mother was guided to the hospital to deliver his brother.

One of the children of Fagbohun, Kazeem, said Ibara is noted for its unique Egungun festival and respected for the legendary Jenju. He said though, he has never got personally involved in the niceties of the masquerade, he always contributes resources to ensure a successful celebration.

He appealed to the state government, through the Ministry of Culture and Tourism, to partner with Ibara on the promotion of its culture and traditional festivals.